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Theory of Moksa in Jainism
S. P. BONDYOPADHYAYA
I
Our actual conceptual structure works through identifying particulars around us. We communicate with each other and talk about things, persons and many other items of the world in which we live. Philosophy may take its rise primarily in the objective world-objects being of fundamental concern for the philosopher. Or, it may start with man-the subjective and attempt to look at the world as related to man. Whatever the starting point and the objective, human concern cannot be completely avoided in philosophy. Traditional philosophical systems of India are basically concerned with the problem of man. What is this concern, what is the problem that is to be solved? Is it sham or genuine? In a way, the answer is the same for all sorts of intellectual discipline. The problem is the problem of human suffering and in its removal lies the solution of the problem. Science and technology try to tackle the problem on a very real level that of man's physical existence. One may, of course, speak of the revolution in the cultural level due to science and of 'technological rationality' and it is pointless to deny it. It may equally be so to deny that man has another dimension of existence-human per excellencewhich is the moral or the spiritual dimension. Not all problems in this realm are generated by science nor can they be solved by it. Philosophy and religion, at least in India, have worked in depth in this realm and as a result the distinctive value-orientation of Indian systems of thought has led to a fusion/confusion between philosophy and religion. Philosophy in the tradition of Indian thinking is directly rooted in the actual life of man and its main purpose is to instruct and assist man in achieving the goal. This goal is generally known as self-realization or mokşa (liberation or emancipation). To a critical intellect such positioning of an objective might appear suspect and might lead to an under-estimation of the value of such philosophy. Knowledge for the sake of knowledge is a lofty ideal no doubt. But if such knowledge finally culminates in the fruition of mokşa, there may not be much justification for despite or despiration. There is no denying of the fact that the basic urge for the Indian systems of philosophy is a better form of human existence and this is coupled with the conviction that only in the spiritual level is this to be realised. Mokşa is not only the conceptional end but also the per
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